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一 自苏力《法治及本土资源》一书出版后,“本土资源”一词遂成为法学界的一种新奇的声音。这种声音的背后实际是近代中国百余年来文化争论、碰撞在制度领域的复现。关于它的认识正启迪着人们对当代中国法学走向的关注。由此牵涉出一个重要的概念,即“法律多元”。关于“法律多元”日本法学家千叶正士专门著书讨论,“就法律多元而言,其中一个最基本的问题就是必须指出构成法律多元的多元因素是什么。毋庸置疑,作为前提条件的一个因素就是:国家的法律由于其作为人类社会唯一直正的法这一被人们确信不疑的本质,被正统法学简单地不加任何修饰词加以限制地称作‘法’。当人们发现另外的法律体系与‘法’一起起作用,无论它们是相互和谐还是相互冲突,这时,法律多元的概念就出现了”。由此可知,法律多元主要是就非官方法的存在而言,这些法常被称作:习惯法、民间法、固有法、初民法、本地法、民族法。它们构成了法律多元概念的基础,常表现为一个社会主文化中的亚文化。
Since the publication of Soviet law and rule of law and local resources, the term “indigenous resources” has become a novel voice of the legal profession. Behind this kind of voice is actually the cultural controversy over the past hundred years in modern China and the recurrence of the collision in the institutional field. The understanding about it is enlightening people’s concern about the trend of law in contemporary China. This implicated an important concept, namely, “diversity of laws.” As for the “legal pluralism”, the Japanese jurist Chiba Masayoshi specializes in the book to discuss that “one of the most fundamental issues in respect of pluralism of law is the necessity of pointing out what the multiple elements that make up the law pluralism are undoubtedly one of the prerequisites That is: the law of the country, known as the ’law’ simply because it is the only authentic law of mankind, limited by the orthodoxy, without any qualifier, is the law of the country. When one finds another legal system Working with ’law’, whether they are in harmony or in conflict with each other, the concept of pluralism of law emerges. ” It can be seen from this that the pluralism of law is mainly concerned with the existence of unofficial laws, which are often referred to as customary law, civil law, inherent law, early civil law, local law and national law. They form the basis of the pluralistic concept of law and often manifest as sub-cultures in a socialist culture.